The Legends of the Jews, vol 1 by Louis Ginzberg (ebook reader for comics .TXT) 📕

Jacob bore in mind the promise of God, that He would bring him back to his father’s house in peace, yet the report about his brother’s purpose alarmed him greatly. A pious man may never depend upon promises of earthly good. God does not keep the promise if he is guilty of the smallest conceivable trespass, and Jacob feared that he might have forfeited happiness by reason of a sin committed by him. Moreover, he was anxious lest Esau be the one favored by God, inasmuch as he had these twenty years been fulfilling two Divine commands that Jacob had had to disregard.

Esau had been living in the Holy Land, Jacob outside of it; the former had been in attendance upon his parents, the latter dwelling at a distance from them. And much as he feared defeat, Jacob also feared the reverse, that he might be victorious over Esau, or might even slay his brother, which would be as bad as to be slain by him. And he was depressed by another apprehension, that his father had died, for he reasoned that Esau would not take such warlike steps against his own brother, were his father still alive.[240]

When his wives saw the anxiety that possessed Jacob, they began to quarrel with him, and reproach him for having taken them away from their father’s house, though he knew that such danger threatened from Esau.[241] Then Jacob determined to apply the three means that might save him from the fate impending: he would cry to God for help, appease Esau’s wrath with presents, and hold himself in readiness for war if the worst came to the worst.[242]

He prayed to God: “O Thou God of my father Abraham, and God of my father Isaac, God of all who walk in the ways of the pious and do like unto them! I am not worthy of the least of all the mercies, and of all the truth, which Thou hast showed unto Thy servant. O

Lord of the world, as Thou didst not suffer Laban to execute his evil designs against me, so also bring to naught the purpose of Esau, who desireth to slay me. O Lord of the world, in Thy Torah which Thou wilt give us on Mount Sinai it is written, And whether it be cow or ewe, ye shall not kill it and her young both in one day. If this wretch should come and murder my children and their mothers at the same time, who would then desire to read Thy Torah which Thou wilt give us on Mount Sinai? And yet Thou didst speak, For the sake of thy merits and for the merits of thy fathers I will do good unto thee, and in the future world thy children shall be as numerous as the sand of the sea.”

As Jacob prayed for his own deliverance, so also he prayed for the salvation of his descendants, that they might not be annihilated by the descendants of Esau.

Such was the prayer of Jacob when he saw Esau approaching from afar, and God heard his petition and looked upon his tears, and He gave him the assurance that for his sake his descendants, too, would be redeemed from all distress.[243]

Then the Lord sent three angels, and they went before Esau, and they appeared unto Esau and his people as hundreds and thousands of men riding upon horses. They were furnished with all sorts of weapons, and divided into four columns. And one division went on, and they found Esau coming with four hundred men, and the division ran toward them, and terrified them. Esau fell off his horse in alarm, and all his men separated from him in great fear, while the approaching column shouted after them, “Verily, we are the servants of Jacob, the servant of God, and who can stand against us?” Esau then said unto them, “O, then my lord and brother Jacob is your lord, whom I have not seen these twenty years, and now that I have this day come to see him, do you treat me in this manner?” The angels answered, “As the Lord liveth, were not Jacob thy brother, we had not left one remaining of thee and thy people, but on account of Jacob we will do nothing to thee.” This division passed from Esau, and when he had gone from there about a league, the second division came toward him, and they also did unto Esau and his men as the first had done to them, and when they permitted him to go on, the third came and did like the first, and when the third had passed also, and Esau still continued with his men on the road to Jacob, the fourth division came and did to them as the others had done. And Esau was greatly afraid of his brother, because he thought that the four columns of the army which he had encountered were the servants of Jacob.

After Jacob had made an end of praying, he divided all that journeyed with him into two companies, and he set over them Damesek and Alinus, the two sons of Eliezer, the bondman of Abraham, and their sons.[244] Jacob’s example teaches us not to conceal the whole of our fortune in one hiding-place, else we run the danger of losing everything at one stroke.

Of his cattle he sent a part to Esau as a present, first dividing it into three droves in order to impress his brother more. When Esau received the first drove, he would think he had the whole gift that had been sent to him, and suddenly he would be astonished by the appearance of the second portion, and again by the third. Jacob knew his brother’s avarice only too well.[245]

The men who were the bearers of Jacob’s present to Esau were charged with the following message, “This is an offering to my lord Esau from his slave Jacob.” But God took these words of Jacob in ill part, saying, “Thou profanest what is holy when thou callest Esau lord.” Jacob excused himself; he was but flattering the wicked in order to escape death at his hands.[246]

JACOB WRESTLES WITH THE ANGEL

The servants of Jacob went before him with the present for Esau, and he followed with his wives and his children. As he was about to pass over the ford of Jabbok, he observed a shepherd, who likewise had sheep and camels. The stranger approached Jacob and proposed that they should ford the stream together, and help each other move their cattle over, and Jacob assented, on the condition that his possessions should be put across first. In the twinkling of an eye Jacob’s sheep were transferred to the other side of the stream by the shepherd. Then the flocks of the shepherd were to be moved by Jacob, but no matter how many he took over to the opposite bank, always there remained some on the hither shore. There was no end to the cattle, though Jacob labored all the night through. At last he lost patience, and he fell upon the shepherd and caught him by the throat, crying out, “O thou wizard, thou wizard, at night no enchantment succeeds!”

The angel thought, “Very well, let him know once for all with whom he has had dealings,” and with his finger he touched the earth, whence fire burst forth. But Jacob said, “What! thou thinkest thus to affright me, who am made wholly of fire?”[247]

The shepherd was no less a personage than the archangel Michael, and in his combat with Jacob he was assisted by the whole host of angels under his command. He was on the point of inflicting a dangerous wound upon Jacob, when God appeared, and all the angels, even Michael himself, felt their strength ooze away.

Seeing that he could not prevail against Jacob, the archangel touched the hollow of his thigh, and injured him, and God rebuked him, saying, “Dost thou act as is seemly, when thou causest a blemish in My priest Jacob?” Michael said in astonishment, “Why, it is I who am Thy priest!” But God said, “Thou art My priest in heaven, and he is My priest on earth.” Thereupon Michael summoned the archangel Raphael, saying, “My comrade, I pray thee, help me out of my distress, for thou art charged with the healing of all disease,” and Raphael cured Jacob of the injury Michael had inflicted.

The Lord continued to reproach Michael, saying, “Why didst thou do harm unto My firstborn son?” and the archangel answered, “I did it only to glorify Thee,” and then God appointed Michael as the guardian angel of Jacob and his seed unto the end of all generations, with these words: “Thou art a fire, and so is Jacob a fire; thou art the head of the angels, and he is the head of the nations; thou art supreme over all the angels, and he is supreme over all the peoples. Therefore he who is supreme over all the angels shall be appointed unto him who is supreme over all the peoples, that he may entreat mercy for him from the Supreme One over all.”

Then Michael said unto Jacob, “How is it possible that thou who couldst prevail against me, the most distinguished of the angels, art afraid of Esau?”

When the day broke, Michael said to Jacob, “Let me go, for the day breaketh,” but Jacob held him back, saying, “Art thou a thief, or a gambler with dice, that thou fearest the daylight?”

At that moment appeared many different hosts of angels, and they called unto Michael: “Ascend, O Michael, the time of song hath come, and if thou art not in heaven to lead the choir, none will sing.” And Michael entreated Jacob with supplications to let him go, for he feared the angels of ‘Arabot would consume him with fire, if he were not there to start the songs of praise at the proper time. Jacob said, “I will not let thee go, except thou bless me,” whereto Michael made reply: “Who is greater, the servant or the son? I am the servant, and thou art the son. Why, then, cravest thou my blessing?”[248] Jacob urged as an argument, “The angels that visited Abraham did not leave without blessing him,” but Michael held, “They were sent by God for that very purpose, and I was not.” Yet Jacob insisted upon his demand, and Michael pleaded with him, saying, “The angels that betrayed a heavenly secret were banished from their place for one hundred and thirty eight years. Dost thou desire that I should acquaint thee with what would cause my banishment likewise?” In the end the angel nevertheless had to yield; Jacob could not be moved, and Michael took counsel with himself thus: “I will reveal a secret to him, and if God demands to know why I revealed it, I will make answer, Thy children stand upon their wishes with Thee, and Thou dost yield to them. How, then, could I have left Jacob’s wish unfulfilled?”

Then Michael spoke to Jacob, saying: “A day will come when God will reveal Himself unto thee, and He will change thy name, and I shall be present when He changeth it.[249] Thy name shall be called no more Jacob, but Israel, for happy thou, of woman born, who didst enter the heavenly palace, and didst escape thence with thy life.” And Michael blessed Jacob with the words,